lay them up without the camp in a clean cationem vox illa habet viii. 7, ubi notata place, and it shall be kept for the con- vide. Cf. Zach. xiii. 1, et ibi not., et Heb. gregation of the children of Israel for a ix. 13. water of separation: it is a purification for

sin.

For a water.

Ver. 12.

Pool.—For a water, or, to the water, i. e.,ứa sýnny stos) 779) PEWO

to be put to the water, or mixed with it.

Rosen., In asservationem pro aquis impuritatis, i.e., diligentissime servabitur cinis ille ad conficiendam aquam lustratoriam.

Of separation.

Pool.-i. e., appointed for the cleansing of them that are in a state of separation, who for their uncleanness are separated from the congregation.

a

Prof. Lee.-, legal impurity.

Bp. Horsley.-A water of separation, or, water of sprinkling. LXX, Vulgate, Syriac, Queen Elizabeth's Bible, and Houbigant, from the Chaldee sense of the root

. נדה

οὗτος ἁγνισθήσεται τῇ ἡμέρᾳ τῇ τρίτῃ καὶ τῇ ἡμέρᾳ τῇ ἑβδόμῃ, καὶ καθαρὸς ἔσται. ἐὰν δὲ μὴ ἀφαγνισθῇ τῇ ἡμέρᾳ τῇ τρίτῃ καὶ τῇ ἡμέρᾳ τῇ ἑβδόμῃ, οὐ καθαρὸς ἔσται.

Au. Ver.—12 He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean.

Ged., Booth.-"He shall purify himself with it on the third, and on the seventh day, and shall be clean; but if he purify not himself on the third day, and on the seventh day, he shall not be clean." It is justly Rosen., Aqua impuritatis dicitur observed by Delgado, that the last colon of ca, quæ impuros vel immundos purgabat. this verse is erroneously rendered in our Sed LXX, vowp pavrioμoù vertunt, ut On- vulgar translation, which runs thus: "but kelos: aqua adspersionis, a significatione if he purify himself not the third day, then rad. Chald., adspersus est, in Aphel ad- the seventh day he shall not be clean;" nor spersit. Nec aliter Jonathan, Syrus et was this error corrected by Purver or Bate. Saadias vertunt. Verum ceteris om- Nothing can better express the original than nibus V. T. locis immunditiei significatum the version of the LXX; with which agree obtinet. Syr. and Onk., although their Latin versions It is a purification for sin. in Pol. make them speak otherwise by being Pool. Either the heifer thus managed, or badly pointed. Saadias, to prevent mistakes, the water thus made and sprinkled, is a judged it proper to render thus: and if he purification for sin, Heb., a sin, i. e., a kind be not purified on both these days, he shall of an offering for sin, or rather a mean for not be clean." So, latterly, Dathe: quod the expiation or cleansing of sin. The name si his diebus non fuerit cxpiatus manet imof sin is sometimes given to the punishment purus. of sin, and sometimes to the sacrifice or offering for sin.

And Michaelis: "entsündiget er sich an diesen beiden tagen nicht, so bleibt er unrein." There was no need of departing from Luther's more literal, and more elegant version.—-Geddes.

Ver. 11.

Bp. Patrick.—It is a purification for sin.] In the Hebrew the words are it is sin; and we add, a purification, to explain the sense. For it was not a proper sacrifice for sin (as this phrase for sin sometimes imports, Lev. iv. 24), but had something of that nature in dieth in a tent: all that come into the tent, it (as I observed before), and may be pro- and all that is in the tent, shall be unclean perly said to purify or cleanse men from seven days.

Au. Ter.-14 This is the law, when a man

their sin, i. e., from such legal defilements · And all that is in the tent.

as are mentioned afterwards.

Patrick, Ged., Booth.-And all that are

Rosen.-787, victima est pro pec- in the tent. cato. Nam ea significatione sæpe vox 7877 The meaning seems to be, that every in Levitico occurrit, si de pecudibus in sacri- person who came into the tent while the ficiis mactatis est sermo. LXX verterunt dead body lay there (or before the tent was äyvioμá éσri, est purificatio, quam signifi- purified), as well as they who were in it

when the person died, should be unclean. | vertunt, num ex hac petra aquam vobis For all the goods of the house were not eliciemus? quæ verba sunt dubitantis; cf. made unclean; but only all open vessels.— Bp. Patrick.

Au. Ver.—And thou shalt bring. So thou.rb vazob à opps
Ged., Booth.-For thou shalt bring. And

and did not so much as they were enjoined הֵמִן הַסֶלַע הַזֶּה נוֹצִיא לָכֶם מָיִם--.Rosen

qui rò ante positum putent pro ecce, ut xxxi. 15; Ez. xx. 30; Jes. xix. 6 ; Dr. A. Clarke.-12 The offence for which 1 Sam. ii. 27. Ita verba sic vertenda erunt: Moses was excluded from the promised land ex hac petra eliciemus vobis aquam. appears to have consisted in some or all of interrogativum existimant atque the following particulars: 1. God had com

ites, before whose face (as he expounds sanctified in them) God's power, and faithfulness, and goodness appeared: and who alone are mentioned in this verse; not Moses and Aaron. But all three opinions

manded him (ver. 8) to take the rod in his | have been so called before this, being a hand, and go and SPEAK TO THE ROCK, and it place well known to the Edomites (ver. 16). should give forth water. It seems Moses The common opinion is, that he speaks of did not think speaking would be sufficient, Moses and Aaron: for God's name, saith therefore he smote the rock without any R. Solomon, is much revered when he doth command so to do. 2. He did this twice, not spare even his holy ones (Lev. x. 3). which certainly in this case indicated a But Nachmanides expounds it of the Israelgreat perturbation of spirit, and want of attention to the presence of God. 3. He permitted his spirit to be carried away by a sense of the people's disobedience, and thus, being provoked, he was led to speak unadvisedly with his lips: Hear now, ye in the issue concur in this one, that God 4. He did not acknow- made his power, &c., appear in the eyes of REBELS, ver. 10. ledge GOD in the miracle which was about all the Israelites, by bringing water out of a to be wrought, but took the honour to him- rock; and at the same time demonstrated self and Aaron: "Must we fetch you water his holiness and impartial justice in punishout of this rock?" Thus it plainly appears ing his greatest friends for their unbelief. that they did not properly believe in God, and did not honour him in the sight of the people; for in their presence they seem to express a doubt whether the thing could be possibly done. As Aaron appears to have been consenting in the above particulars, therefore he is also excluded from the promised land.

Rosen.-12 opens, Quia non credidistis in me. De peccato Mosis variæ

Mosem peccasse in eo, quod petram baculo ferierit, cum jussus esset, alloqui eam.

Rosen., Et sanctificatus est in illis, i.e., apparuit Israelitis gloriosus et omnipotens; superavit diffidentiam eorum et verax ab iis habebatur. In Cod. Sam. post hunc vs. sequitur id, quod legimus Deut. ii. 1, sqq.; iii. 24, sqq., ut suppleantur circumstantiæ, quæ hoc in loco videntur deesse.

After verse 13, the Sam. Pent. has the following addition :—

jussus est, vergam adsumere?

Verisimile est, Mosem peccasse in eo, quod

aquæ inopia (Ex. xvii.) iis auxiliatus esset.

, Ut me sanctificaretis, ut me sanc

ויאמר משה אדני יהוה אתה החלת sunt interpp. opiniones. Nonnulli putant להראות את עבדך את גדלך ואת ידך החזקה : אשר מי אל בשמים Verum si verbo educenda erat augula, cur ובארץ אשר יעשה כמעשיך וכגברתיך : Nan ea non אעברה נא ואראה את הארץ הטובה ;opus erat, si sermone res trainsigi debebat אשר בעבר הירדן ההר הטוב הזה verba dubitationis dixit, quum populum והלבנון : ויאמר יהוה אל משה רב potius admonere debuisset, ut fiducian in לך אל תוסף דבר אלי עוד בדבר potentiam Dei poneret, qui jian in simili הזה : עלה אל ראש הפסגה ושא עיניך ימה וצפונה ותימנה ומזרחה וראה tum adeoque veracein a vobis halberi, coral בעיניך כי לא תעבור את הירדן הזה : toto populo significaretis. Ceterum ex hoc וצוי את יהושע בן נון וחזקהו ואמצהו vs. coll. vs. 24 apparet, Aaronem etiam כי הוא יעבר לפני העם הזה והוא ינחל אתם את הארץ אשר תראה : וידבר יהוה אל משה לאמר רב לכם Bp. Patrick. The Hebrew doctors differ סוב את ההר הזה פנו לכם צפונה : ,very much in their opinions albout this also ואת העם צו לאמר אתם עברים בגבול in the people of Israel, or in Moses and אחיכם בני עשו היושבים בשעיר Some fancy it is meant of the

וייראו מכם ונשמרתם מאד :

murmurasse, et de divina potentia dubitasse; quamquam Moses non diserte hoc dicat.

13 He was sanctified in them.

whether he was sanctified in the waters, or

Aaron.

waters: viz., that God did himself great honour in bringing waters again out of a rock and therefore the name of the place;

there. Thus Chaskuni. But it seems to N

תתגרו בם כי לא אתן לכם מארצם ירשה עד מדרך כף רגל כי ירשה was called Kadesh, from his being sanctified

לעשו נתתי את הר שעיר :

tantummodo, quod nihil rei est, pedibus meis תשבירו מאתם בכסף ואכלתם וגם מים

תכירו מאתם בכסף ושתיתם :

Geddes and Boothroyd insert the first part of this addition after the 14th verse of chap. xxvii., the latter part after verse 13 of this chapter.

Ged., Booth.-13 These also were the waters of Meribah [contention]; for the Israelites contended with Jehovah, and he was sanctified among them [Ged., by which the LORD glorified himself when the children of Israel contended with him]. Again Jehovah spoke to Moses, saying, Ye have long compassed this mountain; turn northward. And

transibo, hoc sensu capere: non erit res
ulla, quæ tibi nocere possit, tantum recta
transibo. Ita Saadias: nulla est res nisi ut
transeamus. In eundem sensum Dathius
transtulit: nulla re se molestos futuros, pedi-
|bus tantum transituros, Michaëlem sequutus,

qui sic vertit: sie verlangten nichts, als nur
für ihre Füsse den Platz zum Durchgang.
Ver. 26, 28.

Au. Ver.-Garments.
Ged., &c.-Priestly garments.

CHAP. XXI. 1—3.

1

T

the posterity of Esau, who dwell in mount

וּ וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד יֹשֵׁב command thou the people, saying, Ye have הַנְגֶב כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאַתָרִים,to pass through the border of your brethren וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּוּ מִפִּנּוּ שֶׁבִי : Seir, and who will be afraid of you. Take 2 וַיִּבֵּר יִשְׂרָאֵל נֶדֶר לַיהוָה וַיֹּאמַר ; hered therefore and medalle not with them בְּיָדִי תִּתֵּן אֶת־הָעָם

for of their land I will not give you so much

as a foot-breadth: because to Esau I gave

mount Seir for his possession. The food 3

which ye eat shall ye buy of them with sny in babiza nin silver, and with silver ye shall buy of them the water which ye drink [Sam.].

Ver. 19.

ἀλλὰ τὸ πρᾶγμα οὐδέν ἐστι. παρὰ τὸ ὄρος παρελευσόμεθα.

Au, Ter.—19 And the children of Israel said unto him, We will go by the high way: and if I and my cattle drink of thy water, then I will pay for it: I will only, without doing any thing else, go through on my feet. Bp. Patrick.-I will only, without doing any thing else.] The Hebrew words ein dabar (which we translate, "without doing any thing else"), literally signify in our language, it is no word, i. e., not mere fair promises, but we will perform what we say. Rosen.-Verba

1 καὶ ἤκουσεν ὁ Χανανεὶς βασιλεὺς ̓Αρὰδ ὁ κατοικῶν κατὰ τὴν ἔρημον, ὅτι ἦλθεν Ισραήλ, ὁδὸν ̓Αθαρεὶν, καὶ ἐπολέμησε πρὸς Ἰσραὴλ, καὶ κατεπροενόμευσεν ἐξ αὐτῶν αἰχμαλωσίαν. 2 καὶ ηὔξατο Ἰσραὴλ εὐχὴν κυρίῳ, καὶ εἶπεν. ἐάν μοι παραδῷς τὸν λαὸν τοῦτον ὑποχείριον, ἀναθεματιῶ αὐτὸν καὶ τὰς πόλεις αὐτοῦ. 3 καὶ εἰσήκουσε κύριος τῆς φωνῆς Ἰσραὴλ, καὶ παρέδωκε τὸν Χανανεὶν ὑποχείριον αὐτοῦ. καὶ ȧvedeμáriσev avtòv kaì tàs módeis avтov. Kai ἐπεκάλεσαν τὸ ὄνομα τοῦ τόπου ἐκείνου, ἀνάdeμa.

Au. Ver.-1 And when king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies; then he fought against Israel, and took some ovdév of them prisoners.

varie

redduntur. LXX, ảλλà тò прâyμа ἐστι, παρὰ τὸ ὄρος παρελευσόμεθα. Vul- 2 And Israel vowed a vow unto the LORD, gatus: nulla in pretio erit difficultas, tantum and said, If thou wilt indeed deliver this velociter transeamus, q. d., dabimus tibi people into my hand, then I will utterly justum pretium, modo nihil sit impedimento, destroy their cities.

transibimus pedibus, nec morabimur. On- 3 And the LORD hearkened to the voice kelos: tantummodo nihil erit mali, pedibus of Israel, and delivered up the Canaanites; meis transibo, q. d., modo ne quid impediat and they utterly destroyed them and their transitum, sine ullo tuo detrimento trans- cities: and he called the name of the place ibimus. Arabs Erpenii: sed nulla res mala, Hormah [that is, Utter destruction]. sc. a nobis intenditur, solum pedibus meis transibo. Simplicissimum erit, verba Hebraica, quæ ad litteram ita vertenda sunt:

1 And when king Arad the Canaanite. Pool, Patrick, Ged., Rosen." Now the Canaanitish king of Arad."

In the Hebrew the words are thus placed, sequently after being in a part of Canaan, a when the Canaanite king Arad: and so they part of the very country they were going to, are in the LXX and the Vulgar: and Arad on the west of the Dead Sea, they returned may as well signify a place as a person: nay, towards the Red Sea; and near the eastern there seems more reason to translate the tongue or gulph of the Red Sea, on the words thus, "the Canaanitish king of Arad :" south of Edom, marched round Edom to because there was such a city in Canaan, the east of the Dead Sea, in order to enter mentioned Josh. xii. 14, and Judges i. 16. Canaan from the east side of Jordan! One of the sons of Canaan being called Arad (as both the LXX and the Vulgar translate the Hebrew word Arvad, Gen. x. 18), who it is likely gave his name to this part of the country; the chief city of which was also called after him.—Bp. Patrick.

By the way of the spies. Patrick, Ken., Horsley, Ged., By the way of Atharim.

This surprising representation of so vast and dangerous a march, quite unnecessarily performed, is owing to two circumstances. The first is (xxi. 1), the Canaanites heard, that Israel was coming by the way of the | spies, meaning, by the way the spies went from Kadesh-barnea into Canaan. But this Booth.- being impossible, because Israel had now marched from Meribah Kadesh to Mount Hor, beyond Ezion-geber, and were turning round Edom to the south-east it is happy, that the word rendered spies, in our version, is in the Greek a proper name (Atharim), which removes that difficulty. And the other difficulty (ver. 2, 3) is removed by the Greek version likewise according to which, the vow made, with the fact subsequent, does not signify destroying the Canaanite cities, but devoting them to destruction at some future time. See Wall's Crit. Notes.

Pool. By the way of the spies; not of those spies which Moses sent to spy the land, Numb. xiii. 17, for that was done thirty-eight years before this, and they went so privately, that the Canaanites took no notice of them, nor knew which way they came or went; but of the spies which he himself sent out to observe the marches and motions of the Israelites. But the words may be otherwise rendered; either thus, in the manner of spies, so the sense is, when he heard that divers of the Israelites came into or towards his country in the nature of spies, to prepare the way for the rest; or thus, by the way of Atharim, a place so called, as the seventy interpreters here take it, and it seems not improbable.

Rosen.-Verba, Onkelos, Syrus, et Vulgatus vertunt: in via exploratorum; quasi regi Cananæorum nunciatum esset, Israelitas ingredi velle Cananæam eadem via, qua olim eam ingressi erant exploratores ab eodem populo missi. Sed huic interpreKen.-Numb., ch. xxi. This one chapter tationi obstat primum, quod exploratores has several very considerable difficulties; dicuntur, a 7, unde esse deberet and some verses, as now translated, are . Deinde xx. 21-23, dicitur, Israelremarkably unintelligible. A true state of itas, cum rex Edomitarum illis transitum this chapter is not, however, to be despaired negasset, circuisse regionem illius; igitur of, and it has in it some circumstances, illa interpretatio locum non habet. LXX, which merit more than common attention. ceperunt ut nomen proprium loci: It contains the history of the last part of the travels of the Israelites, in their way to the promised land: beginning with them at Mount Hor, the thirty-fourth encampment; and concluding with them, as in their fortysecond and last encampment, near Jordan, in the country which they had acquired by conquest over Sihon, king of the Amorites.

It begins with saying that king Arad the Canaanite, who dwelt in the south (in the land of Canaan, Numb. xxxiii. 40), attacked Israel, and was defeated; and that Israel destroyed their cities: and that, after destroying these Canaanite cities, and con

door 'Adapeip, ita et Saadias. Quibus nos calculum addimus. Michaëlis confert 7, quæ vox apud Syros, Chaldæos, Samaritanos locum significat. Dathius quidem opposuit constructionem cum 77, via regionum; sed Mich. in Supplemm., p. 115, monet, hoc dubium solutum videri, modo ad He nomini præfixum adtendas. Vertit igitur audivit rex Edomitarum venire Israelitas in via ad hæc loca.

Au. Ver.-3 And delivered up the Canaanites.

Ged. And delivered into their hands [Sam., LXX, Syr., Arab.] the Canaanites. Au. Ver-Destroyed.